Daily Morning Lesson: September 2, 2025

Part 2: Recorded lesson – Oct 16, 2006

Baal HaSulam. Preface to the Wisdom of Kabbalah. #112

Reading: (00:13) Baal HaSulam. Preface to the Wisdom of Kabbalah #112. 

The World of Correction and the New MA that Emerged from the Metzach of AK

‎112) From the beginning of the preface [“Preface to the Wisdom of Kabbalah”] to this ‎point, we have thoroughly explained the first four Partzufim of AK.‎

The first Partzuf of AK is called Partzuf Galgalta, whose coupling by striking is ‎performed on phase four and its ten Sefirot are at the level of Keter.‎

The second Partzuf of AK is called AB of AK. The coupling by striking in it is done on ‎coarseness of phase three, and its ten Sefirot are at the level of Hochma. It clothes from ‎the Peh of Partzuf Galgalta downward.‎

The third Partzuf of AK is called SAG of AK. The coupling by striking in it is done on ‎coarseness of phase two, and its ten Sefirot are at the level of Bina. It clothes from the ‎Peh of Partzuf AB of AK downward.‎

The fourth Partzuf of AK is called MA of AK. The coupling by striking in it is done on ‎coarseness of phase one, and its ten Sefirot are on the level of ZA. This Partzuf clothes ‎from the Tabur of SAG of AK downward and is divided into internality and externality. ‎The internality is called MA and BON of AK, and the externality is called “the world of ‎Nekudim.” This is where the association of Malchut in Bina, called the second ‎restriction, takes place, as well as the Katnut, Gadlut, the raising of MAN, and the Daat, ‎which determines and copulates the HB face to face, and the issue of the breaking of the ‎vessels, since all these were initiated in the fourth Partzuf of AK, called MA or “the ‎world of Nekudim.

M. Laitman: (02:16) What does it tell us here? It says that there's the light of Ein Sof that created Malchut of Ein Sof. And later bestows to it through the system. Generally speaking, this system is Keter, Hochma, Bina, ZA and Malchut. There is no more reality in this entire system, but this. Keter is the giver. Hochma is that which it wants to give. And Bina, using that which it wants to give. Or rather, in what way He wants to give. And then, we have a system here that has to take care of the connection between the giver and the receiver. This connection is expressed by ZA, and the receiver is the Malchut. The system that connects the receiver and the giver is Bina. And it's not Bina itself. It is by itself – a quality, the quality of the Creator in reality, in the system. Rather, the important thing is how it behaves with the created being, the receiver, the creature, the souls. Then Bina constructs this system of connection. 

And accordingly, it is divided into GAR of Bina, whose essence is Hochma. It has all the Hochma. Then it resists this Hochma. It doesn't want to receive it, but instead it wants to be in bestowal, which is Bina itself. In order to actually carry out that desire not to receive anything for itself, but to be the bestower. 

This is ZAT of Bina. And to know how to bestow to the Keter, how will Bina know in what way to bestow to Keter? It needs for that to receive MAN from Malchut. Because the purpose of creation is to bestow to and to fill the Malchut. 

It turns out that Bina is constructing systems in order to connect to Malchut and to acquire deficiencies from Malchut. And from the deficiencies of Malchut, it builds, it constructs its own work. And without the MAN from Malchut, it won't be able to work. 

The Keter has no way to bestow or to express his love if the created beings don't have a desire to receive something from Him as the Giver. And in order to realize these actions in the world, we have a correction called the system of the worlds of ABYA. 

The connection between Bina and Malchut. And this happened in the world of Nekudim, as we learned how to connect Bina to Malchut. 

(07:29) So the Keter, as we drew it there, we draw it here as Galgalta. Bina is AB, Bina is SAG. And Bina in order for Bina to connect to Malchut after it is refined and has no more light of Hochma. It can go descend here and connect to Malchut.

Here is a Bina, here is a Malchut below the general Tabur of the world of Adam Kadmon. 

Bina bestows to Malchut, Malchut bestows to Bina, Bina bestows to Malchut the quality of bestowal in it, that it wants to bestow, it wants to help. Malchut bestows back to Bina its own coarseness. Bina doesn't need any more than that. For Bina, Malchut's coarseness is desirable, it's what's good for her to feel.

And although this causes her to restrict herself, because she's unable to provide to Malchut, for all its desires, and this restriction, Bina has a special reception called second restriction. And in Bina, as we learned, we have Keter, Hochma, Bina, ZA, and Malchut. So from ZAT of Bina, there begin to be Bina vessels of reception. 

They're called Ozen, ZA is Hotem, and Malchut is Peh, AHP – Ozen, Hotem, Peh. Keter and Hochma are called Galgalta and Eynaim. 

Then Bina receives from the Malchut an addition, as if Malchut clothes on Bina, and by that it restricts its vessels of reception. And that gives us the association or merging of Malchut with Bina. 

The upper one knows what Malchut wants. 

Accordingly, Bina can begin to correct for Malchut and bestow to it. Bestowal of Bina to Malchut, what will it do? 

By that, it will bestow to the Keter in practice. Why am I saying it in this way? Because this brings us to unification. We begin to see that in our work on the side of the Malchut, from its point of view, we ultimately discover that everything comes from Bina, from the root. 

That the Creator is doing everything, all the details. Meaning, not that we connect from below up, rather Bina is working through us. 

So we have a system called the world of Nekudim. What does it mean? Instead of Keter, Hochma and Bina, there is relative to the Malchut, where we have to fill the Malchut below the Tabur. This demands fulfillment. 

This is what the created being is. 

In order to connect to the created being, Bina, because Bina and Malchut are connected, Bina copulates not in the Rosh [head], rather in the Nikvey Eynaim [eyes], only this small part in the Rosh corresponds to Galgalta Eynaim. 

It creates a system called the world of Nekudim. Malchut wants to be connected with Bina only through vessels of bestowal. So Bina does this, except it builds a system. Instead of herself, it creates a certain adapter between her and the Malchut, called the world of Nekudim. Keter, AVI and ZON. 

Keter and AVI, it's all called the head, Rosh. And ZON is the body. 

The world of Nekudim is not a created being. The created being is here, in Malchut. Rather, the world of Nekudim is external to Bina. But from Ein Sof, through Keter, Hochma, Bina, and the world of Nekudim, the light of Ein Sof works on Malchut. 

(13:22) Let's put it this way. We have Ein Sof, Galgalta, AB, SAG, and Nekudim. Nekudim is an addition to the SAG, it is clothing over it. That's why we have HaVaYaH of SAG. 

And in the Vav of HaVaYaH of SAG, we have the sign of Aleph. The second restriction. Not in the SAG itself, but in one of its portions, a small part of its expansion. 

That's a sign that SAG, relative to Malchut, relative to the created being, he created for himself a special part called the world of Nekudim. Partzuf of Saot, an external or exterior Partzuf. How to relate to a small one? 

So he makes himself smaller. That is not enough. Because Malchut and Bina are not connected yet. Malchut doesn't quite know what exactly to ask of Bina.

According to the first drawing, we have Malchut needs to bring her deficiencies to Bina. Deficiencies for correction. Which, what correction? It doesn't know what to correct.

 That's why Bina needs to fall into a trap. To bring to Malchut a certain information, whatever way or shape, about what is, what to want, what is spirituality, in what way to ask, what should it ask for. So Bina has to break itself and bring her sparks into the Malchut. 

Malchut will know from within its ego, from the opposition, what does it mean to want the light? Why should it want? Because it's important, it's worthwhile, there's great gain in it. It will interpret it for itself, of course, but from that it will know that spirituality possesses great rewards. 

And then it will ask, it will begin to ask more of Bina. It will want to get to Bina. And gradually Bina will begin to bestow to it, to the system. 

Meaning after Malchut. It needs to feel what are the sparks and begins to want them. It begins to seemingly yearn for Bina. But not Bina, the qualities of Bina, but to profit of Bina. This is called Lo Lishma. But it starts to yearn. And Bina will do its own part. And Bina will provide her with the reforming light. The reforming light which Malchut will begin to feel. 

It seemingly wants to receive from Bina. To fill herself, fill herself. Where is spirituality there? But when it begins to receive something, so what she receives creates the opposite effect. It doesn't fill her, but it gives her the mind to understand what is the difference between Bina and Malchut. It's called being reformed, to begin to feel the difference between itself and the good. 

And then, accordingly, there's a different raising of MAN, a greater Lo Lishma, meaning more corrected. Also, Lo Lishma, until at the very end, it comes to Lishma. 

(18:33) This is number one, number two, this is number three. Almost Lishma. His requests are almost Lishma, and then he receives the correction. In order to build this system, we see that we cannot do it in the world of Nekudim. 

Because here we see that Malchut must receive sparks from the Bina to know what's happening to her, who is she dealing with, even not in order to receive. 

The second restriction, there's no connection between Bina and Malchut yet. In order for the sparks of Bina, for the qualities of Bina to enter Malchut, we must reach the shattering of the vessels. 

Meaning that it's not enough for us that Bina restricted itself and constructed on itself this small system by which to connect to the lower one. Bina also needs to introduce into itself into Malchut her own qualities. And of course, Malchut will interpret the qualities of bestowal as good for reception. But at least it will get to know that there is such a thing called bestowal. 

And Malchut will want to bestow in order to gain profits and to receive. It's like in our world, if everyone was only receiving, we wouldn't be able to get anywhere because we understand that it's worthwhile to bestow to one another by that to receive, to profit. Then we profit greatly. 

For example, a baby doesn't know what it's meant to give. It only knows how to receive. And then how much can it receive? Studying, becoming a great person, he begins to share. He gives other people his own profession but he receives from that from a million other professions in the world, everything that they manufacture for him. It would only work in reception, let's say in some simple work like agriculture. But if you would just receive and never give, never trade and negotiate with others, then you would be searching for food. 

But here, because we share with one another, I give and receive, he gives and receives, receives by that, we are richer for it. The way that we have the ability to give to others and to receive anything in return from the shattering of our vessels, we understand that through that we can receive more by giving. This is Bina, the quality of bestowal that fell into the Malchut, brought this understanding to Malchut. 

Animals, beasts, don't have such a thing, only inside the family and instinctively toward their offspring, spouse, or mate, that's it. For a person, for a human, no, it comes as a result of the shattering of the vessels, meaning from the opposite form, we learn that it's worthwhile to bestow. 

And then we have to make a correction. Bestowal by itself is the profit, not for the sake of Malchut, but for the sake of bestowal itself, for the sake of Keter.

So we don't use Bina to fill the Malchut, but rather we use Keter to raise Bina to Keter. 

So here, the Ein Sof through Keter Hochma Bina relates to Malchut. Rather we need to break it, to shatter it, the world of Nekudim. These are the qualities of Bina. We need to shatter it to reach the shattering, so these qualities of Bina will enter into Malchut. 

And this is indeed what we see happening to us in the system of the construction of the world.

(23:44) And we learned this, as he says here, the SAG is divided into internality and externality. The internality is called MA and BON, Malchut itself, and the externality is called the world of Nekudim. And through all these Partzufim, the world of Nekudim bestows to MA and BON, or to Malchut of AK. 

And here we have the association of Malchut with Bina. Malchut and Bina become as one. This is called, here, the second restriction where Malchut goes to Bina, participated with it together in the common screen, that is in the Nikvey Eynayim of Rosh of SAG. And then the world of Nekudim in Katnut was elicited. 

And then in Gadlut, adulthood, or greatness, came out in Katnut. It came out first with the first kind of Gadlut, called Holam, and then Shuruk, and then Hirik. The lights, with the help of the MAN, from Malchut itself, Malchut asked Bina to receive these lights. And thought it could receive those lights in order to bestow. It received those lights, and then it was shattered.

Its AHP was shattered. The raising of MAN, and that which determines and copulates Hochma and Bina face to face. So all these were initiated in the fourth part, called MA, or the world of Nekudim. 

Rosh, HOP, SAG, and the fourth one, the world of Nekudim, where all these changes take place. And again, these changes are not doing anything to the previous Partzufim. Rather, they are clothings, garments, on the world of Adam Kadmon. 

We can say it like this. In the world of Adam Kadmon, we have Ein Sof, then Galgalta, AB, SAG, MA, BON, and the influence that starts from SAG and below, is clothed in this garment. 

The influence that starts from SAG and below, clothes this garment here. It relates to Malchut. This is called the world of Nekudim, this clothing, this garment. It's the externality from the world of Adam Kadmon, relative to Malchut. That's what happened to us for the time being, in the world of Nekudim. Bina.

We've accomplished a very important goal in this stage. Bina, introduced into Malchut, sparks of bestowal. And Malchut understands that using bestowal, it can gain, it can fill itself. Because before that, it couldn't do it. That's already a great achievement. It's the beginning of Daat, the beginning of reason. Because the desire to receive, It just wants to receive, it's like a baby, you don't need an advanced intellect for it. 

It feels that this is what it feels like taking and it's taking it. All the intellect or the mind is from Bina. Bina is from the word Havana [understanding]. 

What can I do in the connection with others, how can I use the others, how do I fill myself and the force of Bina gives us this evolution from savages until we came to today's modern civilization. Where each and every one is using the other and by that it can fill himself. What happens next?

Reading: (28:38) Baal HaSulam. Preface to the Wisdom of Kabbalah #113. 

‎113) These five phases of coarseness in the screen are named after the Sefirot in the ‎Rosh, that is, Galgalta Eynaim and AHP. The coarseness of phase four is called Peh, on ‎which the first Partzuf of AK emerges. 

The coarseness of phase three is called Hotem, ‎on which Partzuf AB of AK emerges. 

The coarseness of phase two is called Ozen, on ‎which Partzuf SAG of AK emerges. 

The coarseness of phase one is called Nikvey ‎Eynaim, on which Partzuf MA of AK and the world of Nekudim emerge

The coarseness of the root phase is called Galgalta or Metzach, on which the world of ‎correction emerges. It is called “the new MA” since the fourth Partzuf of AK is the core ‎of Partzuf MA of AK, as it emerged from the Nikvey Eynaim at the level of ZA, called ‎HaVaYaH of MA.‎

But the fifth Partzuf of AK, which emerged from the Metzach, that is, the phase of Galgalta, considered as the coarseness of the root, actually has only the level of Malchut, called BON. 

Yet, because the first phase of clothing remained there, too, namely the phase of ZA, it is called MA, as well, though by the name of MA that emerged from the Metzach of AK, meaning from the incorporation of the coarseness of the root, called Metzach. It is also called “the new MA,” to distinguish it from the MA that emerged from Nikvey Eynaim of AK. This new Partzuf of MA is called “the world of correction” or “the world of Atzilut.” 

M. Laitman: (30:45) So, Nekudot De SAG descended below were incorporated with Malchut here, below the Tabur. Accordingly, the fourth Partzuf emerged. 

The first Partzuf is Galgalta, the second is AB, the third SAG, and the fourth one is called MA, or the world of Nekudim. It expanded in Katnut to the Parsa, to the place of vessels of bestowal, and then in Gadlut emerged into the shattering, and from the shattering, as the vessels shattered, all the vessels of ZON fell below. It remained here only Keter and AVI above. 

The whole Partzuf through the shattering was refined, and rose once more to the place where Nikvey Eynayim of Rosh of SAG was, but because it was refined, so the next degree, somewhere here, is where he can extend his connection with the light, and it's already in Metzach. 

The Metzach is Bina of Keter of Rosh of SAG. Nikvey Eynaim is Bina of Hochma, and Metzach is Bina of Keter. There's a coupling of striking, and upon it, in the same place where Nekudot of SAG, emerges a world called the world of Atzilut. And why is this world special?

It is also a clothing. Meaning, we have Ein Sof, then Adam Kadmon, in Adam Kadmon we have a clothing called Nekudim, Nekudot of SAG, the Nekudim, we will even write here, Nekudot of SAG. 

These are the Nekudim, and these are the Nekudot of SAG. 

And now in their place emerges an additional clothing called Atzilut, and it's not just Atzilut, but also after Atzilut, we have three more worlds which are called BYA: Beriya, Yetzira, Assiya. All these are clothings, clothings of AK. 

AK is like the world of Keter, the bestower. From here, from Ein Sof that we have here until the point of Malchut that we have here below all of this is a system of bestowal from Linat Malchut. Who is he bestowing to? To the point of Malchut, below the Sium. 

Meaning from Ein Sof that we have here until the point of Malchut that we have here below, all of this, it’s a system of bestowal from Bina to Malchut. Here, later, we will be. 

And from Ein Sof until us, the system of worlds, the connection between them. But AK is like, for us the world of Keter, and there there's no created being. There's no clothing of that the upper one receives upon himself some warp, some diminishing or concealment from the lower one. 

And the world of Adam Kadmon, here above the Tabur. It is all truly the first restriction operates where lights are arranged according to the vessels without any fault, without any. Lets put this, raising of MAN, or bestowal from the Malchut, from the created being they are organized according to the vessels. The lights, Keter, Hochma, Bina, ZA, Malchut, accordingly, Nefesh, Ruach, Neshama, Haya, Yechida. 

Lights and vessels, it's organized this way, the whole light of Ein Sof, the whole world of Ein Sof is arranged in such a way where each thing is in its box. Five levels of coarseness against that, five worlds or Partzufim. 

Meaning, a condition from the Creator that He wants to bestow to the created being, and all the coarseness is not from Him. And all the connection between this system that the Creator wants to give to the created being, which is all called the Keter, the bestower, these are all clothings that until the Parsa, we have the world of Atzilut, which is made as an adapting Partzuf.

And below the world of Atzilut, we have the world of BYA, we'll read about what they are soon. Beria, Yetzira, Assiya. And to see this whole system as a system, as we say, the hairs, like an external Partzuf. Like on a person, it's something that's external to a person that this is as a clothing upon his body. 

Reading: (37:35) Baal HaSulam. Preface to the Wisdom of Kabbalah # 114. 

114) We should still understand why the first three levels of AK, called Galgalta, AB, SAG, are not considered three worlds but three Partzufim, and why the fourth Partzuf of AK changed into being called “world.” It is likewise with the fifth Partzuf of AK, since the fourth Partzuf is called “the world of Nekudim,” and the fifth Partzuf is called “the world of Atzilut” or “the world of correction.” 

M. Laitman: We should know, we should still understand the first three levels of AK. And what changes in this fourth Partzuf of AK, which is the World of Nekudim called? It's not a Partzuf. Just as we drew it there, it's altogether a Partzuf. And it's a small Partzuf that emerges in Keter, Abba Ve Ima, Rosh of clothing, and of course it's a small Partzuf. 

Here, Nekudim emerged. In what is this small Partzuf, even though it's big during the shattering, why is it called a world? Why was the fourth Partzuf changed to be called a world? 

And also the fifth Partzuf of AK, meaning in the world of Nekudim, since the fourth Partzuf is called the World of Nekudim, and the fifth Partzuf is called the world of Atzilut, or the world of correction. Why are they called worlds, these Partzufim? Altogether, they're Partzufim. 

They emerge through a striking of coupling in the upper one and spread below, just like the Partzuf of AB  came from Galgalta, Partzuf SAG, AB… That's how from SAG we have the world that came, a world that's called Nekudim, and from SAG the world called the World of Atzilut. Why? 

Reading: (39:35) Baal HaSulam. Preface to the Wisdom of Kabbalah # 115. 

115) We should know the difference between a Partzuf and a world. Any level of ten Sefirot that emerges on a screen of the Guf of an upper one after it has been refined and incorporated in the Peh of the Rosh of the upper one (see Item 50) is called Partzuf. After its departure from the Rosh of the upper one, it expands into its own Rosh, Toch, Sof, and it contains five levels one below the other, called Taamim and Nekudot (see Item 47). Yet, it is named only after the level of Taamim in it. The first three Partzufim of AK—Galgalta, AB, SAG (see Item 47)—emerged in that manner. However, a world means that it contains everything that exists in the world above it, like a seal and an imprint, where everything that exists in the seal is transferred to its imprint. 

Reader: Dear friends, we're going to move now to a live lesson with Rav, and first we'll sing the song together. 

Song: (40:45)